" A Hegelian might then argue that this indeterminacy of being is precisely the point: it is only when being becomes something via social interchange that it is conceptually significant. Hegel's conception would seem compatible with an essentially left-wing conception of the centrality of social and political perspectives, rather than merely philosophical ones. Why, then, do Feuerbach and the other Young Hegelians come to oppose Hegel?
For the most significant German thinkers after Hegel, from Feuerbach, to Nietzsche, Heidegger and Habermas himself, the very understanding of the task of philosophy in modernity becomes an issue because of the demise of Hegel's emphatic conception of the status of philosophy. If philosophy no longer can, or should, play a decisive systematizing role in modernity, what are the alternatives for dealing with what had formerly been seen as philosophical issues? One way of considering the perceived dangers of Hegel's approach to philosophy is in sociopolitical terms. The idea is that Hegel's philosophy subordinates real people to abstractions. This is precisely what Marx thinks that modern capitalism also does to them, by giving money, the abstract medium through which value is exchanged in society, precedence over people. "

― , Introduction to German Philosophy: From Kant to Habermas